Welcome to daily dose of bitachon . We're now in our recognizing God in creation series. The next thing the Chovos Halevavos tells us is that a person must recognize that this world has spirituality and physicality. This is actually a deep understanding that although we see this world is a physical world, the underlying factor... Take an example when we eat and we live off of the food that we eat. Now, food is not alive. We're alive. How do we get life from food? And the answer is there is life in food as well. There is spirituality in food. As we mentioned yesterday, there's underlying, we'll call it gases that break down. There's something more than the physical that you can touch and feel inside food. But this is on a deeper level. The Sefer Chesed L'Avraham , the Chida's grandfather in the Sefer Shelah Hakadosh , both explain a pasuk that it says that the lesson of the man was כי לא על הלחם לבדו יחיה האדם, man does not live on bread alone. Now, what does that mean? Man does not live on bread alone. What does he live on? And I remember when I first started in adult education, I would enjoy asking this question, who said the statement man does not live on bread alone? And what does he live on? And some people would say Shakespeare, Mark Twain. But it's a pasuk in the Torah. What does he live on? And again, different answers. He lives on connection, he lives on spirituality, he lives on meat and chicken as well, not just bread. But the answer of the Torah is man does not live on bread alone. He lives on כי על כל מוצא פי השם יחיה האדם. He lives from the spirituality that emanates from the mouth of God. The Chesed L'Avraham says man does not live on the physicality of bread. Rather he lives on the spirituality that's in the bread that was that is comes out of the mouth of God, that emanates from God. So what's that's what we live on. This world is a a combination of both. And the proof of this was the man . Because if we take the man to a laboratory, there were no nutrients, there was no carbohydrates, there was nothing of the sort. It was just pure emanation from God. And this again the Chovos Halevavos continues says, Ra'ui she'teida , it's important for you to know, כי כל עולם מחובר מגשמיות רוחניות. The world is created from the synthesis of spirituality and physicality that are mixed and and combined in a wonderous way. The Rambam's son in his ספר המספיק לעובדי השם in the 11th chapter called Hamavak , the struggle. And he says that the struggle comes because man is created from a soul which is heavenly, from a body that's physical, and the body and soul are connected with a connection that the only one that could properly understand this is God himself. No human being could give the definition of how this works. Just like no one could understand the essence of the soul, no one could understand how the body and soul work in tandem. The Darkei Moshe as well as the Ramah in Shulchan Aruch tell us that every day we say Asher Yatzar , we're talking about our physical body functions. We end with the words umafli la'asot , and God does something wondrous. What is the wonder? The wonder is that the physical existence which comes from the heavens is connected to the physical body that comes from the earth, and the soul cannot function without the body. If a person is sick in one of his his limbs, his soul feels it so to say. And that is this wondrous connection of body and soul. One of the examples of this wondrous connection, Rav Wolbe speaks about at length in Alei Shur volume two, chapter seven. He discusses how is it that this brain that's a physical organ. Remember him saying if you open a brain, open the skull you would see this bowl of porridge, that's what the brain looks like. And through this bowl of porridge, this physical organ, thoughts, spiritual thoughts and true recognition are created. How do we connect this spirituality in a physical organ? That's the wonder that no one can understand. And that he says is also the wonder of the concept that our actions change our spiritual beings. We become great as the Rambam writes on the... Mishnah in Pirkei Avot , הכל לפי גודל המעשה, it all depends, I'm sorry, הכל לפי רוב המעשה. We change because not the greatness of the action but the repetitiveness, by constantly doing something again. And the famous example is if you have a choice to give $1,000 to one poor person or a thousand single dollars to a thousand people, the latter is more powerful, because the more action changes you. And that's the famous concept that our external arouse our internal, the Sefer HaChinuch that explains why do we do so many actions on the night of the Seder because אחרי המעשים ימשכו הלבבות, after the actions the heart is drawn. You know, how does that work? How do physical, dry actions impact our soul? And that is the Mafli Laasot , that's the wondrous connection of body and soul. The Sefer HaYashar , Rabbeinu Tam in the fourth gate says, why is it that animals walk bent over and human beings stand tall? That's because since the human being is a spiritual existence and his soul comes from above, he's naturally drawn to his source, so he stands up high. Whereas the animal that sources from below goes down back towards his source, which is the ground. The Maharal says that a human being is like a tree, as it says, Adam etz hasadeh . Man is like a tree. How so? A tree is rooted in the ground, but man is rooted in the heavens. And that's why if you stand up and you spread out your arms and spread out your legs and spread out your fingers and spread out your toes and imagine your head is a trunk rooted in the heavens, and the the nutrients and the sap coming from the heavens goes through your brain, through your arms, down to your fingers and your toes. And the the fruit of your labor, when you do something, that's the fruit of your of your labor. But it comes from the roots. And if we're rooted in the heavens, we produce these wonderful fruits from our actions. But that's the connection between body and soul, the wonders of the connection of body of soul that is one of the things we have to be cognizant of when we look.